Thera 60.1: Maha Moggallana
Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Theragatha >> Thera(263):Maha Moggallana Adapted from the Archaic Translation by Mrs. C.A.F. Rhys Davids. Note: 'C' in Pali text is pronounced as 'ch' as in 'China'. ---- Chapter XX. Poem of Sixty Verses =263. Mahā Moggallāna= His story is told in that of the venerable Sariputta.1 After he had been initiated into monkhood for a week, and while he was occupied with his duties near the small village of Kallavala2 in Magadha, torpor and sleepiness assailed him, so that the Lord(Buddha) aroused him with the words: 'Moggallāna, idleness is not the same as Ariyan silence.' Conquering his weakness by merely hearing an exercise on Elements given him by the Lord(Buddha), he attained the highest insight that a Buddha's disciple can reach. At another time the Lord(Buddha), in conclave at the Jeta Grove, pronounced him foremost in supernormal power of will (iddhi). And the verses which he spoke while thus gifted were collected in a series by the compilers of the Doctrine at the time of the Council: ---- I. When teaching the bhikkhus(monks): ---- 1146 Āraññakā piṇḍapātikā uñchāpattāgate ratā,|| Dāḷemu maccuno senaɱ ajjhattaɱ susamāhitā.|| || 1147 Āraññakā piṇḍapātikā uñchāpattāgate ratā,|| Dhunāma1 maccuno senaɱ naḷāgāraɱ'va kuñjaro.|| || 1148 Rukkhamūlikā sātatikā uñchāpattāgate ratā,|| Dāḷemu maccuno senaɱ ajjhattaɱ susamāhitā.|| || 1149 Rukkhamūlikā sātatikā uñchāpattāgate ratā,|| Dhunāma maccuno senaɱ naḷāgāraɱ'va kuñjaro.|| || ---- 1146 We forest-dwellers, beggars all, Pleased with the scraps placed in our bowl. The hosts of Mara we can smash3 If we have well learned self-control. 1147 383 We forest-dwellers, beggars all, Pleased with the scraps by which we are fed, Mara and hosts let's sweep away, As elephant a rush-built shed.4 1148 We who at root of shady tree Work at our task persistently, Pleased with the scraps placed in our bowl, The hosts of Mara we can smash If we have well learned self control. 1149 We who at root of shady tree Work at our task persistently, Pleased with the scraps by which we are fed, Mara and hosts let's sweep away, As elephant a rush-built shed. ---- II. To a prostitute who sought to allure him:5 ---- 1150 Aṭṭhikaŋkālakuṭike maɱsananahārusibbite,|| Dhiratthu pūre duggandhe paragatte mamāyase, || || 1151 Gūthabhaste taconaddhe uragaṇḍa4 pisācinī,|| Nava sotāni te kāye yāni sandanti sabbadā.|| || 1152 Tava sarīraɱ navasotaɱ duggandhakaraɱ paribandhaɱ,|| Bhikkhu parivajjayate taɱ mīḷhañca yathā sucikāmo.|| || 1153 Evaɱ ce taɱ jano jaññā yathā jānāmi taɱ ahaɱ,|| Ārakā parivajjeyya gūthaṭṭhānaɱ'va pāvuse.|| || 1154 Evam etaɱ mahāvīra yathā samaṇa bhāsasi,|| Ettha ceke visīdanti paŋkamhi'va jaraggavo.|| || 1155 Ākāsamhi haliddiyā yo maññe, rajetave,|| Aññena vā'pi raŋgena vighātudayameva taɱ.|| || 1156 Tadākāsasamaɱ cittaɱ ajjhattaɱ susamāhitaɱ,|| Mā pāpacitte ahani aggikhandhaɱ'va pakkhimā.|| || 1157 Passa cittakataɱ bimbaɱ arukāyaɱ samussitaɱ,|| Āturaɱ bahusaŋkappaɱ yassa natthi dhuvaɱ ṭhiti.|| || 1157a Passa cittakataɱ rūpaɱ maṇinā kuṇḍalena ca,|| Aṭṭhiɱ tacena onaddhaɱ saha vatthehi sobhati.|| || 1157b Alattakakatā pādā mukhaɱ cuṇṇakamakkhitaɱ,|| Alaɱ bālassa mohāya no ca pāragavesino.|| || 1157c Aṭṭhapādakatā kesā nettā añjanamakkhitā,|| Alaɱ bālassa mohāya no ca pāragavesino.|| || 1157d Añjanīva navā cittā pūtikāyo alaŋkato,|| Alaɱ bālassa mohāya no ca pāragavesino.|| || 1157e Odahi migavo pāsaɱ nāsadā vāguraɱ migo,|| Bhutvā nivāpaɱ gacchāma kandakante migabandhake.|| || 1157f Chinno pāso migavassa nāsadā vāguraɱ migo,|| Bhutvā nivāpaɱ gacchāma socante migaluddake.|| || ---- 1150 you with that little hut of framework bony And flesh encased by sinewy stitchery: - Bad on you, repulsive! you full of smells unseemly, Finding yourself in limbs that are not ‘You.'6 1151 O bag of muck enwrapped in skin! O witch with ulcered breast! nine are the streams That on your body trickle night and day; 1152 your body with nine streams and foul smelling, Maker of bonds:7 - that let a bhikkhu(monk) shun As one would dung, would he glad to be clean. 1153 Did but folk know you as you are, as I Do know you, they would shun you from afar As they would shun a sewage pool in the rains. Then that woman felt ashamed and bowed before the Thera saying: 1154 Yes, O great hero, even so it is As you, O holy monk, have pronounced. And in this many miserably fail And faint, as in a swamp an aged ox. The Thera: 1155 He who would fancy he can paint the sky With yellow, or maybe some other hue, Is to defeat foredoomed, and only that. 1156 My heart is like that sky, beyond your reach, For it is well controlled within and calm.8 For that reason bring not your evil thoughts to me, As bird that flies bewildered into flame. 1157 See the tricked-out puppet-shape(human body), a mass Of sores, a mass diseased, teeming With many purposes and plans, and yet In whom there is no power to persist.9 1157a See the tricked-out form(human body), bejewelled, ringed, All sheathed in bones and skinny envelope, By help of gear made fine and fair to see.21 1157b 'With habit of doing make up adorning feet & face remaining within the power of moha(delusion of having beautiful body), that one will not go to the state of divinity '1157c 'With habit of beautifying hair and adorning eyes remaining within the power of moha(delusion of having beautiful body), that one will not go to the state of divinity '1157c 'With habit of beautifying & adorning (other parts of body) remaining within the power of moha(delusion of having beautiful body), that one will not go to the state of divinity '1157d,e,f with habit of beautifying & adorning themselves They will meet a sad state after the breakup of body (death). [ just like a deer is ensnared in net & carried away by a hunter] ---- III. Concerning the passing away of Sariputta Thera:10 ---- 1158 Tadāsi yaɱ bhiɱsanakaɱ tadāsi lomahaɱsanaɱ,|| Anekākārasampanne sāriputtamhi nibbute.|| || 1159 Aniccā 105 vata saŋkhārā uppādavayadhammino,|| Uppajjitvā nirujjhanti tesaɱ vūpasamo sukho.|| || 1160 Sukhumaɱ te paṭivijjhanti vilaggaɱ usunā yathā,|| Ye pañcakkhandhe passanti parato no ca attato.|| || 1161 Ye ca passanti saŋkhāre parato no ca attato,|| Paccabyādhiɱsu nipuṇaɱ vālaggaɱ usunā yathā.|| || ---- 1158 O! then was terror, then was mighty dread, Then stiffened hair and quivered creeping nerve, When he, provided with every crowning grace,11 The venerable Sariputta passed away. 1159 385 O transient are our life's experiences! Their nature It is to rise and pass away. They happen in our understanding, they cease to be. O well for us when they are sunk to rest!12 1160 They who our fivefold organism see As something 'other,' not the self, not soul,13 They penetrate the delicate things truth As arrow-point did pierce a tip of hair. 1161 They who see our life's experience As something 'other,' not the self, not soul, They've pierced the subtle of truth As arrow-point did pierce a tip of hair. ---- IV Spoken concerning Tissa Thera:14 ---- 1162 Sattiyā viya omaṭṭho ḍayhamāno'va matthake,|| Kāmarāgappahānāya sato bhikkhu paribbaje.|| || ---- 1162 As one down-overcome by impending sword, As one whose hair and turban are aflame, So let the Monk, mindful and alert, Go forth, all worldly passions left behind. ---- ---- Spoken concerning Yaddhamana Thera: ---- 1163 Sattiyā viya omaṭṭho ḍayhamāno'va matthake,|| Bhavarāgappahānāya sato bhikkhu paribbaje.|| || ---- 1163 As one is down hit by impending sword, As one whose hair and turban are aflame, So let the Monk, mindful and alert, Go forth, all lust of living left behind. ---- V Spoken in connection with the 'Act of the Terrace' Dialogue:15 ---- 1164 Codito bhāvitattena sarīrantimadhārinā,|| Migāramātupāsādaɱ pādaŋguṭṭhena kampayiɱ.|| || ---- 1164 By Him advised, who, perfectly evolved,16 For the last time a mortal body was bearing, My foot uplifting with my toe I shook The Terrace by Migāra's Mother built. ---- VI Spoken concerning a certain bhikkhu:17 ---- 1165 Nayidaɱ sithalamārabbha nayidaɱ appena thāmasā,|| Nibbānamadhigantabbaɱ sabbaganthapamocanaɱ.|| || 1166 Ayaɱ ca daharo bhikkhu ayamuttamaporiso,|| Dhāreti1 antimaɱ dehaɱ chetvā māraɱ savāhiniɱ. || || ---- 1165 Nothing has this to do with tepid slackness, Not by a little toil can gain Nibbāna, Deliverance from every tie and chain. 1166 See this young Monk, this among you unmatched! Mara and all his host has he defeated, And therefore wears he his final frame. ---- VII Concerning his own detached life: ---- 1167 Vivaramanupatanti vijjutā vehārassa ca paṇaḍavassa ca,|| Nagavivaragato'va jhāyati putto appaṭimassa tādino.|| || ---- 1167 The lightnings flash even in the rocky cave, striking Vebhāra's crest and Paṇḍava, And in the mountain-bosom hid, a child Of the incomparable Lord(Buddha) sits, Ardent in meditative ecstasy(Samadhi).18 ---- VIII Entering Rajagaha for alms, he addresses a nephew of Sariputta Thera, a brahmin(priest) of wrong opinions, who on seeing Kassapa the Great felt repugnance, as if he had seen the goddess of ill-luck herself: ---- 1168 Upasanto uparato pantasenāsano muni,|| Dāyādo buddhaseṭṭhassa brahmunā abhivandito.|| || 1169 Upasantaɱ uparataɱ pantasenāsanaɱ muniɱ,|| Dāyādaɱ buddhaseṭṭhassa vanda brāhmaṇa kassapaɱ.|| || 1170 Yo ca jātisataɱ gacche sabbā brāhmaṇajātiyo,|| Sotthiyo vedasampanno manussesu punassunaɱ.|| || 1171 Ajjhāyako'pi ce assa tiṇṇaɱ vedāna pāragū,|| Etassa vandanāyetaɱ kalaɱ nāgghati soḷasiɱ.|| || 1172 Yo so aṭṭhavimokkhāni purebhattaɱ aphassayi,|| Anulomaɱ paṭilomaɱ tato piṇḍāya gacchati.|| || 1173 Tādisaɱ bhikkhuɱ mā hani māttānaɱ khaṇi brāhmaṇa,|| Abhippasādehi manaɱ arahantamhi tādino|| Khippaɱ pañjaliko vanda mā te vijaṭi matthakaɱ.|| || ---- 1168 The seer calm and serene, dead to the world, Whose living is remote, aloof from men,19 The heir of Buddha, Awakened One and Chief of all, Greeted with honour by great Brahma(ArchAngel)'s self; 1169 See him, calm, serene, dead to the world, The sage who lives remote, aloof from men, The heir of Buddha, Awakened One and Chief of all: - Brahmin(priest), give greeting low to Kassapa! 1170 He who a hundred generations back Can trace descent, all brahmin(priest) ancestors, Himself as graduate and Veda-wise, Again, again among mankind reborn, 1171 Though he as teacher in the Vedas three Past-Lord(Buddha) rank, wouldst honour him for that, To him your homage were not worth a straw. 1172 He who before he breaks his fast can touch Mental emancipation(nirvana)'s eight degrees, In grade ascending and so back again:-20 Then, only, comes forth to seek for alms: - 1173 Assault21 you not a bhikkhu(monk) such as this. Refrain from digging up yourself, good!22 Appease, brahmin(priest), and gratify your mind In meditating such an arahant(enlightened). Swiftly lift up your hands and greeting give. Set not that head of your in jeopardy.23 ---- IX When addressing a bhikkhu(monk) named Poṭṭhila: ---- 1174 Neso passati saddhammaɱ saɱsārena purakkhato,|| Adhogamaɱ jimhapathaɱ kummaggamanudhāvati. || || 1175 Kimī'va mīḷhasallitto saŋkhare adhimucchito,|| ---- 1174 He did not yet see the blessed Norm Who has eternal living in his train; From course precinct he wanders afar, Straying in error's devious dangerous ways. 1175 Like to a worm obscene besmeared with dung, He indulges in the sinful things of life,24 Plunged in pursuit of favours and of gain, Bare true profit goes Poṭṭhila. ---- X In praise of the venerable Sariputta:25 ---- 1176 Imaɱ ca passa āyantaɱ sāriputtaɱ sudassanaɱ,|| Vimuttaɱ ubhatobhāge ajjhattaɱ susamāhitaɱ.|| || 1177 Visallaɱ 106 khīṇasaɱyogaɱ tevijjaɱ maccuhāyinaɱ,|| Dakkhiṇeyyaɱ manussānaɱ puññakkhettaɱ anuttaraɱ, || || ---- 1176 Yonder see where Sariputta goes So nobly fair! Emancipated he By meditation rapt, and purity,26 And all his inner self is well composed. 1177 Exempt from moral harm, all bonds broke, In higher Vedas versed, killer of Death, Worthy that men should bring him offerings; Incomparable field for great reward.27 ---- XI Spoken by the venerable Sariputta in praise of Moggallāna the Great Thera: ---- 1178 Ete sambahulā devā iddhamanto yasassino|| Dasadevasahassāni sabbe brahmapurohitā|| Moggallānaɱ namassantā tiṭṭhanti pañjalīkatā.|| || 1179 Namo te purisājañña namo te purisuttama|| Yassa te āsavā khīṇā dakkhiṇeyyo'si mārisa.|| || 1180 Pūjito naradevena uppanno maraṇābhibhū|| Puṇḍarīkaɱ'va toyena saŋkhārenopalippati, || || 1181 Yassa muhuttena sahassadhā loko saɱvidito sabrahmakappo vasi|| Iddhiguṇe cutūpapāte kāle passati devatā sa bhikkhu.|| || ---- 1178 See how they stand, those teeming with deities28 Of mystic potency and glorious, Ten times a thousand, Brahma(ArchAngel)'s ministers, Praiseing Moggallāna reverently: - 1179 'Hail you, humanity's aristocrat! Glory to you, you highest among men! Perished for you are the intoxicants(defilements/desires), And you, O lord, most worthy are of gifts! 1180 In honour held by men and gods alike,29 Uprisen as the conqueror of death, As lotus from the water takes no smear, So you in changing world do not adhere.'30 1181 He who even in a moment by a thousand ways can take Purview of all the world,31 as were he Brahma(ArchAngel)'s very self.32 Yes, here's a Monk versed in power of spiritualmagic33 who did see What time did suit gods and men to die and come to be.34 ---- XII Moggallana the Great speaks, affirming his own gifts: ---- 1182 Sāriputto'va paññāya sīlena upasamena ca|| Yo'pi pāraŋgato bhikkhu etā'vaparamo siyā.|| || 1183 Koṭisatasahassassa attabhāvaɱ khaṇena nimmine|| Ahaɱ vikubbanāsu kusalo vasībhūtomhi iddhiyā.|| || 1184 Samādhivijjāvasipāramiɱ gato.|| Moggallānagotto asitassa sāsane|| Dhīro namucchindi samāhitindriyo|| Nāgo yathā pūtilataɱ'va bandhanaɱ.|| || 1185 Pariciṇṇo mayā satthā kataɱ buddhassa sāsanaɱ|| Ohito garuko bhāro bhavanetti samūhatā.|| || 1186 Yassatthāya pabbajito agārasmānagāriyaɱ|| So me attho anuppatto sabbasaɱyojanakkhayo.|| || ---- 1182 Now Sari's son by wisdom, virtue, self-control Excells all; here let this Monk stand supreme. 1183 But I can instantly innumerable times Create a living shape; skilled to transform myself As other, yes, all magic power have I at will.35 1184 He of the Moggallānas, in the Rule of Him Who stands alone,36 has perfected his powers;37 In meditative ecstasy and higher wisdom Expert, valiant and self-controlled has burst his bonds, As did the elephant a rotten fibre rope.38 1185 The Lord(Buddha) has my loyalty and love, 39 And all the Buddha's ordinance is done. Low have I laid the heavy load I was bearing; Cause for rebirth is found in me no more. 1186 The Good for which I gave the world farewell,40 And left the home to live where is no home, That highest good have I attained and won, And all that bound and chained me is gone. ---- XIII Rebuking Mara(deathlord/devil) who, had entered and then left the Thera's bowels:41 ---- 1187 Kīdiso nirayo āsi yattha dussī apaccatha|| Vidhuraɱ sāvakamāsajja kakusandhaɱ ca brāhmaṇaɱ.|| || 1188 Sataɱ āsi ayosaŋkū sabbe paccattavedanā|| Īdiso nirayo āsi yattha dussī apaccatha|| Vidhuraɱ sāvakamāsajja kakusandhaɱ ca brāhmaṇaɱ.|| || 1189 Yo etam abhijānāti bhikkhu buddhassa sāvako.|| Tādisaɱ bhikkhumāsajja kaṇha dukkhaɱ nigacchasi.|| || 107 1190 Majjhe sarassa tiṭṭhanti vimānā kappaṭṭhāyino|| Vephariyavaṇṇā rucirā accimanto pabhassarā|| Accharā tattha naccanti puthu nānattavaṇṇiyo.|| || 1191 Yo etam abhijānāti bhikkhu buddhassa sāvako|| Tādisaɱ bhikkhumāsajja kaṇha dukkhaɱ nigacchasi.|| || 1192 Yo ve buddhena codito bhikkhusaŋghassa pekkhato|| Migāramātupāsādaɱ pādaŋguṭṭhena kampisaɱ. || || 1193 Yo etamabhijānāti bhikkhu buddhassa sāvako|| Tādisaɱ bhikkhumāsajja kaṇha dukkhaɱ nigacchasi.|| || 1194 Yo vejayanta pāsādaɱ pādaŋguṭṭhena kampayi|| Iddhi balenupatthaddho saɱvejesi ca devatā.|| || 1195 Yo etamabhijānāti bhikkhu buddhassa sāvako|| Tādisaɱ bhikkhumāsajja kaṇha dukkhaɱ nigacchasi.|| || 1196 Yo vejayantapāsāde sakkaɱ so paripucchati|| Api āvuso jānāsi taṇhakkhayavimuttiyo|| Tassa sakko viyākāsi pañhaɱ puṭṭho yathātathaɱ.|| || 1197 Yo etamabhijānāti bhikkhu buddhassa sāvako|| Tādisaɱ bhikkhumāsajja kaṇha dukkhaɱ nigacchasi.|| || 1198 Yo brahmānaɱ paripucchati sudhammāyaɱ ṭhito4 sabhaɱ|| Ajjā'pi tyāvuso sā diṭṭhi yā te diṭṭhi pure ahu|| Passasi vītivattantaɱ brahmaloke pabhassaraɱ.|| || 1199 Tassa brahmā viyākāsi pañhaɱ puṭṭho yathātathaɱ|| Na me mārisa sādiṭṭhi yā me diṭṭhi pure ahu.|| || 1200 Passāmi vītivattantaɱ brahumaloke pabhassaraɱ|| So'haɱ ajja kataɱ vajjaɱ ahaɱ niccomhi sassato.|| || 1201 Yo etamabhijānāti bhikkhu buddhassa sāvako|| Tādisaɱ bhikkhumāsajja kaṇha dukkhaɱ nigacchasi.|| || 1202 Yo mahāneruno kūṭaɱ vimokkhena aphassasi|| Vanaɱ pubbavidehānaɱ ye ca bhūmisayā narā.|| || 1203 Yo etambhijānāti bhikkhu buddhassa sāvako|| Tādisaɱ bhikkhumāsajja kaṇha dukkhaɱ nigacchasi.|| || 1204 Na ve aggi cetayati ahaɱ bālaɱ ḍahāmīti,|| Bālo'va1 jalitaɱ aggiɱ āsajjana padayhati.|| || 1205 Evameva tuvaɱ māra āsajjana3 tathāgataɱ|| Sayaɱ dahissasi attānaɱ bālo aggiɱ'va samphusaɱ.|| || 1206 Apuññaɱ pasavī māpo āsajjana tathāgataɱ|| Kinnu haññasi pānima na me pāpaɱ vipaccati.|| || 1207 Karato te cīyate pāpaɱ cirarattāya antakaka|| Māra nibbinda buddhamhā āsaɱ mākāsi bhikkhusu.|| || 1208 Iti māraɱ atajjesi bhikkhu bhesakalāvane|| Tato so dummano yakkho tatth'evantaradhāyathā'ti. || || ---- 1187 What sort of hell was it where Dussi cooked In anguish, when he injured Vidhura, Disciple, holy Kakusandha too? 1188 it was the infernal realm of iron spikes, A hundred points, each dealing bitter pain. This sort of hell it was where Dussi cooked In anguish, when he injured Vidhura, Disciple, holy Kakusandha too. 1189 If you a Monk who can tell thus much - Disciple of the Buddha-do assail, Black-hearted sprite! to misery you must go.42 1190 Far in the midst of ocean, palaces Have stood an aeon, exquisite, with hue Of beryl-stones, flashing like crests of flame. There dance full many nymphs in many hues:- 1191 If you a Monk who can tell thus much - Disciple of the Buddha-do assail, Black-hearted sprite! to misery you must go. 1192 Incited by the Buddha's self I did, With all the Bhikkhu-Order looking on, 392 My foot uplifting, with my toe I shook The Terrace by Migāra's Mother built.43 1193 If you a Monk who can tell thus much - Disciple of the Buddha-do assail, Black-hearted spirit! to misery you must go. 1194 I who my foot uplifting, with my toe Caused Vejayanta's terraced temple to shake, Rigid as iron by my magic power, And through the deities sent thrill of dread:-44 1195 If you a Monk who can tell thus much - Disciple of the Buddha-do assail, Black-hearted sprite! to misery you must go. 1196 He who in Vejayanta's terraced temple Did take Sakka(king of gods) the deity to task:-44 'Come, friend, and did you really understand Release through end of craving to you?' To whom Sakka made answer truthfully- 1197 If you a Monk who can tell thus much - Disciple of the Buddha - do assail, Black-hearted sprite! to misery you must go. 1198 Who catechized great Brahma(ArchAngel)'s very self, Seated in conclave in Sudhammā's hall: -45 'Come tell me, friend, have you to-day the views Which in the days gone by were views of yours? Or see you now the glory of your heaven, How age by age it all is passing by?' 3931199 To whom Brahma(ArchAngel) made answer truthfully: - 'My lord, no longer do I hold the views, Which in the days gone by were views of mine. 1200 I do see the glory of my heaven, How age by age it all is passing by. To-day I hold it false what once I said: - "I am eternal; permanent am I!"' 1201 If you a Monk who can tell thus much - Disciple of the Buddha - do assail, Black-hearted sprite! to misery you must go. 1202 Who in emancipation(nirvana)ecstasy46 Has touched great Neru's topmost pinnacle,47 Pubbavideha's forest world has seen,48 And men that live on that remotest plain: - 1203 If you a Monk who can tell thus much - Disciple of the Buddha - do assail, Black-hearted sprite! to misery you must go. 1204 Fire did not think: 'Lo! I will burn the fool!' But if the fool lay hands on blazing fire, The fire must burn and he must needs be burned. 1205 Thus, Mara(deathlord/devil), you on Tathagatha (i.e. Buddha)49 Had made attackearlier, but it was to your own hurt, As when a foolish child did touch the fire. 1206 Demerit has the Evil One begot, Who made attack on Tathagatha (i.e. Buddha) What? Do you imagine, O you Evil One, That evil brings you not its sure reward? 1207 For this that you have done, long will it be, Before that evil exhausts itself out, O Death.50 394 Begone you, Mara(deathlord/devil), from the awakened mind!51 Against the monks cease your wicked plots. 1208 Thus in the forest of Bhesakaḷā52 Māra's stood condemned by a Monk . because of that the berated mischievous one, dejected much, Even where he stood, did vanish quite away. Thus verily did the venerable Moggallāna the Great utter his verses. ---- 1 See CCLIX. 2 See Ang. Nik., i. 28. On iddhi, see Compendium, 60 f. 3 On the Optative in emu, cf. E. Müller's Pali Grammar, p. 109. 4 Cf. verse 256; Saɱy. Nik., i. 156. 5 According to Sisters, p. 52, this was Vimalā of Vesālī notoriety. She became a lay-adherent, then a bhikkhunī, eventually an arahant(enlightened). 6 Paragatte. On para-, 'other,' see Sisters, verse 101, n. 8: parato disvā. Cf. Majjh, i. 465, Ang. iv. 422. The Cy. adds: gattabhūte kaḷevare mamattaɱ karosi: 'you make mineness wilh regard to the be-limbed carcase.' Apparently there is no reference to another's limbs. 7 The Commentary reads kariparibandhaɱ, but omits the kari-'' from its analysis: ''sammāpaṭipatti paribandhabhūtaɱ. 8 = verbatim, the last line of verse 1146. Cf. Majjh, i. 127. 9 Cf. verses 769, 1020. 10 Cf. verse 1046. 11 The Commentary instances 'virtuous conduct, self-control,' etc. 12 The Commentary gives these lines in full. They amount to a proverb for Buddhists, and familiarity with them is probably the reason why, though they occur but this once in these poems, the manuscripts used by the editor of this text give only the first line, with 'eto.' added. See Dialogues, ii. 175; 176, n. 1; 194. Dhammapāla makes no comment. I prefer to treat sankhārā as phenomena subjectively considered (experiences); things as known and felt; in Buddhist phrase, sankhārā of deed, word, and thought. Cf. verses 1175, 1180, v. 3. 13 Tattha parato ti anattato; tassa attagāha-paṭikkhepa-dassanaɱ h'etaɱ, ten'āha no ca attato ti (Commentary). (No license is given for anything so revolutionary as to call the five classes of sensations five khandhas. Cf. Neumann.) 14 Verse ascribed to the Buddha, addressing Tissa, XXXIX, and Vaḍḍhamāna, XL. 15 Pāsādakamma-Suttanta. See Majjh. Nik., i. 337. The Dialogue is, in the Majjhima, named the Māra-tajjaniya-Suttanta (spurning of Mara(deathlord/devil)) - another difference of title that is not without interest. The toe-feat is only referred to in the verses appended to the Suttanta. Migāra's Mother - Visāākhā, mother also of Thera Migajāla, CCXVII. Dh'pada Cy. i., p.384 f. 16 Bhāvitattena, lit., by him who had the state of being developed or practised - i.e., who had finished the entire course of developing body and mind -namely, the Buddha. 17 Two bhikkhus(monks) are apparently contrasted; but the Commentary mentions only the one first referred to, as being 'slack and sensuous,' and not the second one. 18 = verse 41, Sirivaḍḍha's saying(gatha). 19 Cf. Kassapa Thera's characteristics, CCLXI., 1057 ff. 20 Dialogues, ii. 119. 'Touch,' ap(h)assayi = samāpajji. 21 Āhari', paraphrased by āsādeti. Vinaya Texts, ii. 373; Milinda text), 100. 22 So the Commentary. 23 Lit., let not your coiffure be undone! (ironically spoken}. On the risk, see Dialogues, i. 116. The brahmin(priest) is stated to have begged forgiveness for his want of courtesy. 24 Sankhārā. Poṭṭhila is the subject of Dhammapada Commentary, iii. 417 ff., on verse 282. 25 Mogallāna speaks to himself (Commentary). 26 See Dialogues, ii. 70. Lit., 'freed-on-both-sides.' 27 A favourite metaphor for the Order generally. Merit accrues to pious supporters, as a harvest from seed. Cf. (1087). 28 Cf. 1082; also 629. 29 The Commentary suggests, as an alternative reading, 'by the man-god, the Exalted One(Buddha), who is uprisen,' etc. 30 Cf. Sutta-Nipāta, verse 547. Sankhāragate, born amid phenomena, he adheres not to the slime of craving and error; na upalimpati (sic) katthaci pi, anissito ti attho (Commentary). Cf. the slight metrical irregularity in Sutta-Nipāta, verse 812, where sankhārā's are detailed as diṭṭhasutaɱ-mutesu, 31 The world of space (Commentary). 32 Here (cf. n. to verse 629) v 631 sa-Brahmakappo is explained as Mahā-Brahma-sadiso. 33 On iddhi, cf. Compendium, p. 71, with Dialogues, i. 87 f. 34 Here the Commentary makes no effort to associate devatā, deity spirit, angel, with a particular being, as in Anuruddha's poem, verse 911. This leaves the use of devatā a little unusual. Moggallāna's vision is as that of a deva - 'a devatā is that bhikkhu!' 35 See n. 6, p. 389. 36 Asitasea, taṇhānissāyadi rahitassa. (Cy.) 37 Jātaka i. (text) 1789 38 Cf. Sutta-Nipata, verse 29. In Suttanta 141 of the Majjh. Nik. these great 'twin monks' are thus characterized by their Lord(Buddha): 'Sāriputta is as she who brings forth, Moggallāna is as the nurse of what is brought forth. The former trains for the fruit of the first Path(of nirvanic trance), the latter for that of the highest. The former is able to teach and make plain the four Ariyan truths.' 39 = 604, 656, 687, 792, 891, 918, 1016, 1088, 1050. 40 = 136, 380, 605. 41 Told in Majjh. Nik., i., 50th Sutta. Cf. verse 1164. Dussi, a name for Mara(deathlord/devil) in a previous life. Kakusandha, Buddha next but two before Gotama. Vidhura (or Vidhūra, cf. Oldenberg's ed. in loco; Br. Cy. Vidūra), one of his two chief disciples. The hell of the spikes was one of the many purgatories. The Commentary, for a description of it, refers to the Devadūta-Sutta (Ang. Nik., i. 138 ff.). On the fiend's singular retreat, cf. Uppalavanns's poem, Sisters, p. 114 42 =verse 25. 43 Cf. verse 1164, and n. 44 Related in Majjh. Nik., i., No. 37, Cūla Taṇhā Saŋkkhaya Sutta; referred to at such by the Commentary. Cf. Saɱy i. 234 f. Dhp. Cy. i. 273. 45 Lit., 'Brahmā having a conclavc present.' This is related in Majjh. Nik., i., No. 49, Brahmā Nimantaṇika-Suttaɱ referred to by the Commentary as 'Baka-Brahma Sutta.' The Commentary reads ṭhito sabhaɱ, but adds only: 'This is the Sudhamma hall in the Brahma(ArchAngel)-world, not that in the Tavatɱsa realm. There is no celestial world without its Sudhammā hall.' 46 Jhāna-vimokhena (Commentary). 47 Mount Sineru, or Meru, the hypothetical centre of tue world. 48 The eastern of the four great continents grouped round Meru. 49 Tathāgata is here clearly, in the Commentary explicitly, applied to a Thera Arahant(enlightened). 50 Antaka, or 'Ender' (of a span of life); used of Māra, in these poems, only here and in Sisters, verses 59, 62. 51 Buddhamhā (abl.), applied to a disciple. 52 Cf. verse 18. ---- MORE FROM BUDSAS.ORG MAHA-MOGGALLANA Moggallana, who was the second (left) chief disciple of the Buddha, was instrumental in preserving, cultivating and enriching the Dhamma for future generations. He was also foremost in supernormal powers. Before long he came to be known as Maha Moggallana or "Moggallana the great", so as to distinguish him from other contemporaries with the same name. There were many monks who were highly skilled in various supernormal powers. But they each mastered only one or two of the powers. Anuruddha and the nun Sakula possessed supernormal vision or the divine eye. The monk Sobhita and the nun Bhadda Kapilani could recollect many past births. Cula Panthaka was skilled in astral travel, while the monk Sagala mastered the element of fire and Pilindi Vaccha excelled in communications with divine beings. Maha Moggallana, however, mastered all of these supernormal powers in a comprehensive manner and as such surpassed in excellence these other monks and nuns. His powers were also stronger than those possessed by the nun Uppalavanna, who was foremost among the nuns in supernormal powers. In general we limit our knowledge to that which we can experience with the five senses. Since we are limited by the capabilities of our sense organs, we tend to perceive our limited experiences as absolute. Therefore, with confidence we look into an empty room and say that there is nothing in the room though in fact the room is teeming with life forms so small that they cannot be seen with the naked eye. Similarly, there are many sounds that we cannot hear and smells we cannot detect. In fact, it is proven that the hearing and olfactory senses of a dog are far superior to those of a human being. Despite this fact, we restrict our experience and view the truth that is perceived as absolute due to the limitations of our sense organs. The universe as experienced by the wise is much larger, as they can tap into other sources of energy with their developed mind. Through development of the four ways of power (iddhipada), Maha Moggallana was capable of a much wider experience in space and time. His knowledge transcended the limitations and boundaries of the normal mind. By developing his mind over an infinite period of time, Moggallana achieved supernormal powers that may seem like make-believe to modern man. Some of his powers and feats have been carefully documented and preserved to help future generations understand the full potential of the mind. There were six types of supernormal powers that Maha Moggallana had developed. They have been outlined briefly with some examples as documented in the texts. (1). Penetration of others’ minds and thought reading. Moggallana, like the Buddha, had the ability to penetrate and read the minds of others and often helped the Buddha by using this trait. One night the Buddha sat in silence in front of an assembly of monks, observing each of the monks gathered in turn, without uttering a word. When morning dawned the Buddha addressed the assembly and said that this assembly was impure, as there was among them a monk who was corrupt. Moggallana surveyed the minds of each of the monks gathered and saw that one of the monks was corrupt. Approaching him he asked the monk to leave. The monk refused. Three times Moggallana requested that the monk leave the assembly. Each time the monk refused. Moggallana then led him out of the assembly and closed the door. Moggalana then asked the Buddha to recite the rules of monastic discipline (Patimokkha) as the assembly was now pure. The Buddha, observing that the assembly was pure, addressed the monks with a sermon on the Monastic Discipline. The text also refers to an incident where Moggallana had penetrated the minds of 500 of his disciples and determined that they were all Arahanths. The monk Vangisa, who was well-known for his poetic language, had immediately realized what had happened and praised Moggallana’s ability to the Buddha as follows: "While the sage is seated on the mountain slope, Gone beyond to the far shore of suffering, His disciples sit in attendance on him, Triple knowledge men who have left death behind. Moggallana, great in spiritual powers, Encompassed their minds with his own And searching (he came to see) their minds. Fully released, without attachment." (2). Ability to hear sounds that cannot be heard by persons - Divine Ear One evening when Sariputta came to visit Moggallana, he observed such a serene and calm expression on his friend’s face that he questioned Moggallana if he had dwelt in one of the peaceful abodes of mind. Moggallana informed Sariputta that this was not the case, that he had been engaged in a deep talk with the Exalted One. Sariputta then remarked that the Buddha was living in Savatthi while they themselves were many miles away in Rajagaha. He then asked if Moggallana had gone to the Buddha or if the Buddha had come to him. Moggallana said that neither had happened. They had, by using the divine eye and ear, engaged in a Dhamma talk on the mental faculty of energy. Sariputta, observing the supernatural powers of his friend, then proclaimed that so powerful were Moggallana’s supernatural powers that if he so wished, like the Buddha, he might be able to live through an entire aeon. Moggallana also had the ability to hear the voices of divine beings and spirits. For example, a spirit had warned him of the impending danger to the Buddha by Devadatta, who was plotting to kill him. Moggallana also often visited the heavens and lower worlds and asked the beings that dwelt there about the actions that they had performed to obtain such birth. He then conveyed this information to his disciples to encourage them to perform wholesome deeds and refrain from unwholesome deeds. (3). Ability to see things that cannot usually be seen by persons - Divine Eye Moggallana often used his divine eye to perceive the whereabouts of the Buddha. He also used it to observe other beings. Once when Sariputta was seated deep in meditation Moggallana observed a demon pound his head. He then questioned his friend on how he was feeling. Sariputta replied that he had a slight headache resulting from the blow. Moggallana then praised his friend on his powers of concentration while Sariputta praised his friend on his ability to view the demon which he had not seen. One such recorded incident occurred when Moggallana and the monk Lakkhana were descending Vulture’s Peak. Moggallana, who had observed a peta (unhappy spirit) had smiled. Lakkhana, realizing that Moggallana had viewed something that he had not, questioned him. Moggallana agreed to give his answer when they were in the presence of the Buddha. As they approached the Buddha, Lakkhana again questioned Moggallana as to why he had smiled. Moggallana replied that he had seen a spirit shaped like a huge snake engulfed in flames, screaming whilst being chased and pecked at by vultures. Moggallana had felt compassion for the suffering being and then relief in the knowledge that he himself would never in the future have such a birth, as this was his last birth. This relief had caused him to smile. Moggallana did not think that anyone would believe what he saw unless it was confirmed by the Buddha. He then went on to explain the kammic cause for such a birth. He said that in a former birth this spirit had been a farmer. He had a field, which he was ploughing close to where a Pacceka (silent) Buddha was residing. The townsfolk often crossed his field to visit the Pacceka Buddha. This upset the farmer and he tried all kinds of methods to dissuade the people from crossing his field. The multitude of devotees, however, ignored his instructions and continued to walk over his field. The farmer had then watched for an opportunity to observe the Pacceka Buddha leaving his residence, whereupon he had destroyed his belongings and burnt his shelter. The devotees were furious when they found out that the farmer had destroyed the Pacceka Buddha’s shelter and belongings. They vented their anger on him by battering him to death. The farmer was reborn in the Avichi hell and after many thousands of years was reborn in Vulture’s Peak as the snake ghost (peta) engulfed in flames. The Buddha confirmed Moggallana’s sighting and story by saying that He Himself had viewed the same spirit on the day He attained enlightenment. Like the Buddha, Moggallana could also view the law of kamma in operation. He could see persons with unwholesome deeds being reborn in peta and asura realms and those with meritorious deeds being reborn in heavenly realms. The Petavatthu documents 51 incidents and the Vimanavatthu 85 incidents that Moggallana had observed and used to help teach his disciples the effects of one’s wholesome and unwholesome intentional actions. In fact, with this ability, Moggallana drew many disciples of other teachers into the Noble Path. This resulted in many jealousies among other teachers who lost disciples. (4). Ability to travel through space - Astral Travel During the seventh rainy season the Buddha recited the Abhidhamma, the higher teachings, to the Devas in the Tavatimsa Heaven, for three months. Using astral travel, Moggallana visited the Buddha from time to time to inform Him of the progress of the Noble Order. On another occasion when Moggallana was seeking the Buddha, he saw that the Buddha had visited a Brahma realm to shake the arrogance of a Brahma. A certain Brahma was under the false view that as Brahma he was above the Buddha and the Noble Order. The Buddha, seeing this and realizing the potential of this Brahma, appeared on his throne. Moggallana, seeing and realizing the Buddha’s intention, joined Him and thus subdued the pride and arrogance of the Brahma. The subdued Brahma was ready to accept the supremacy of the Buddha and His Teachings. Moggallana also used his ability of astral travel to help Sariputta when he was sick. The doctor had recommended a medicine made of lotus stalks, which were only available in the Himalayan mountains. Moggallana immediately travelled to the mountains and obtained the medicine required to cure his friend. It was also Moggallana who brought the Ananda Bhodi to Savatthi from Buddha Gaya. Ananda asked the Buddha what could be done to help the many disappointed devotees who travelled to Savatthi to see the Buddha, only to find that He was away attending to another in distress. The Buddha asked for a sapling from the great Bodhi tree under which He had attained enlightenment to be planted in Savatthi. He then proclaimed that the Bodhi Tree would be a symbol of the Buddha that devotees could venerate in His absence. Moggallana, using his supernormal powers, travelled to Buddha Gaya and brought the sapling. (5). Mastery of matter- Supernormal Locomotion The text indicates many instances where, at the request of the Buddha, Moggallana used his supernormal powers to shake people out of their inaction and non diligence in the Dhamma. On one occasion the monks residing in the mansion of Migara’s mother were negligent and slothful. The Buddha instructed Moggallana to instil confidence in them by performing a miracle. Moggallana shook the mansion by pushing it with his big toe. The monks, seeing the supernormal feat and recognizing the powers of Moggallana, went back to diligent practice and attained higher levels of spiritual development. In another instance Moggallana observed that the King of the Heavens, Sakka, was being negligent and embroiled in sense pleasures. Travelling to Sakka’s heavenly abode, Moggallana used his big toe to shake Sakka’s mansion and thus reminded him of his mortality and the impermanence of all phenomenon. Sakka then went back to a more righteous way of life. Once the Buddha and His retinue were going through great hardship as the rains were delayed and famine had set in. Moggallana offered to turn the earth so that the rich soil underneath would be brought up and crops harvested. The Buddha declined Moggallana’s offer saying that many innocent creatures would be killed if such an act was performed as there were many small creatures that lived in the soil. Moggallana then offered to build a road by using his supernormal powers, between the city in which they were residing and another which was lush with vegetation. The Buddha again declined, saying that they would instead weather out this famine, which would soon be over. These are the only documented instances where the Buddha declined a request made by Moggallana. In general, the Buddha, who had great confidence and respect for Moggallana, supported his decisions and requests. (6). Transformation of form The most famous and spectacular of Moggallana’s powers was his ability to transform himself into other beings. The power struggle and ultimate defeat of the King Cobra NandopAnanda are well-known. The Visuddhimagga describes this battle as follows. On one occasion the Buddha, with a retinue of 500 Arahanths, visited the Tavatimsa Heaven. In so doing they passed above and disturbed the divine royal snake, NandopAnanda. In anger he surrounded Mount Sineru with his massive coils and spread his huge hood so that the world below was enveloped in darkness. Several of the monks offered to subdue the enraged snake but the Buddha, realizing the powers of the divine serpent, chose Moggallana for the task. Moggallana then transformed himself into a huge snake and engaged NandopAnanda in a terrible battle. Drawing upon one power after another, appearing in various shapes, he overcame his opponent. In the last phase of the battle he assumed the form of Supanna, a celestial eagle, arch-enemy of the snake. At this point NandopAnanda retreated in defeat and Moggallana, resuming his form as a monk, brought the subdued NandopAnanda to the Buddha for an apology. In the Jataka there are many references to Moggallana’s past births. In many birth stories the Bodhisatta, Moggallana and Sariputta had been together as brothers, friends, ministers or disciples . There are also recorded instances of other past associations. The Jataka also brings to light the strong bond between Moggallana and Sariputta. For in many instances they were associated and close friends. In general, however, Sariputta was of a higher station than Moggallana though this is more apparent when they were both in animal births. In all, more than 30 instances of their past associations are recorded in the Jataka. Moggallana’s Enlightenment Moggallana has left a legacy of his experiences in sixty-three verses, which are recorded in the Theragatha which emphasize his inwardly-directed efforts, his powers of meditation, his happiness at his friends’ emancipation, His experience of the truth of no soul and of the supernormal, and his final deliverance. Moggallana’s Last Days Even though Moggallana had supernormal powers and was an Arahanth he did not, unlike his friend Sariputta, have a peaceful death. Moggallana’s ability to see into other realms and explain the operation of the law of kamma, together with his extraordinary teaching skills, made him very popular. Many disciples of other teachers were placed in the Buddha’s Noble Path by Moggallana. Ascetics of other sects, seeing their numbers dwindle, decided to kill Moggallana. Unwilling to perform the evil deed themselves for fear of exposure, they hired assassins to kill Moggallana. Moggallana was meditating in his hut in Black Rock on Mount Isigili on the outskirts of Rajagaha when they made the first attempt. Moggallana used his supernormal powers to escape unseen. The second time too the assassins found an empty hut. On the third attempt Moggallana’s supernormal powers momentarily deserted him. The assassins battered and crushed his bones and left him for dead. Moggallana, however, was the second chief disciple of the Buddha. He was not going to pass away without first paying homage to the Buddha and obtaining permission for his Parinibbana. Gathering his battered body with supreme effort, using astral travel, Moggallana went to where the Buddha was residing and asked permission to die. Then, as was the custom for the chief disciple, he dispensed the Dhamma to those in attendance, performed many miracles to give confidence to the multitude gathered, and passed away to Parinibbana. Moggallana passed away two weeks after his friend Sariputta, in the month of Kattika (October/November). The monks and disciples were outraged at the untimely death of their beloved teacher. The king ordered an investigation into the murder and caught the assassins, who informed him that they had been hired by Niganthanatha ascetics. The king then had the ascetics tortured and killed, in keeping with the laws at that time for murderers. The devotees also asked the Buddha why Maha Moggallana had come to such a painful death. The Buddha explained the law of kamma that even an Arahanth could not avoid, and spoke of a grave crime that Moggallana had performed in a previous birth. At the instigation of his wife, Moggallana had murdered both his parents, who were blind, by pounding them to death. His aged parents, who thought that they were being attacked by a band of robbers, implored their son, whom they loved, to save himself. Little did they know that it was their own son, who, in the guise of robbers, had committed this evil act. Moggallana suffered in hell for many thousands of years and had to die a violent death even as an Arahanth, for killing one’s parents is a grave (garuka) crime, the effects of which are not easily extinguished. Moggallana’s ability to teach and his supernormal powers assisted him in his role of training the Sangha and the multitude. It was also Moggallana who, together with his friend Sariputta, brought the errant monks back to the Buddha when Devadatta caused a schism in the Sangha. He also assisted in the consolidation of the Dhamma and the administration of the Sangha. ----